Patterns of human kinship commonly involve preferential treatment of relatives based on lineal descent (lineages) rather than degree of genetic relatedness (kindreds), presenting a challenge for inclusive fitness theory. Here, we examine effects of lineage and kindred characteristics on reproductive success (RS) and number of grandchildren for 130 men and 124 women in a horticultural community on Dominica. Kindreds had little effect on fitness independently of lineage characteristics. Fitness increased with the number of lineal relatives residing in the community but (...) decreased beyond an apparently optimal lineage size, suggesting resource enhancement and competition among kin. Female-biased patrilineage sex ratio was positively associated with men’s fitness, while male-biased matrilineage sex ratio was positively associated with women’s fitness. Number of brothers in the community was negatively associated with men’s, but not women’s, fitness. Parents and number of sisters had no effect on either male or female reproduction; however, women with younger sisters had higher RS, suggesting benefits of kin support for childcare. In sum, imposed norms for lineage social organization may enhance lineal ancestors’ inclusive fitness at a cost to individual inclusive fitness. (shrink)

A model is presented to account for the natural selection of what is termed reciprocally altruistic behavior. The model shows how selection can operate -against the cheater (non-reciprocator) in the system. Three instances of altruistic behavior are discussed, the evolution of which the model can explain: (1) behavior involved in cleaning symbioses; (2) warning cries in birds: and (3) human reciprocal altruism. Regarding human reciprocal altruism, it is shown that the details of the psychological system that regulates this altruism can (...) be explained by the model. Specifically, friendship,d islike, moralistic aggression, gratitude, sympathy, trust, suspicion, trustworthiness, aspects of guilt, and some forms of dishonesty and hypocrisy can be explained as important adaptations to regulate the altruistic system. Each individual human is seen as possessing altruistic and cheating tendencies, the expression of which is sensitive to developmental variables that were selected to set the tendencies at a balance appropriate to the local social and ecological environment. (shrink)

Exponential random graph modeling (ERGM) is used here to test hypotheses derived from human behavioral ecology about the adaptive nature of human food sharing. Respondents in all (n = 317) households in the fishing and sea-hunting village of Lamalera, Indonesia, were asked to name those households to whom they had more frequently given (and from whom they had more frequently received) food during the preceding sea-hunting season. The responses were used to construct a social network of between-household food-sharing relationships in (...) the village. The results show that kinship, proximity, and reciprocal sharing all strongly increase the probability of giving food to a household. The effects of kinship and distance are relatively independent of each other, although reciprocity is more common among residentially and genealogically close households. The results show support for reciprocal altruism as a motivation for food sharing, while kinship and distance appear to be important partner-choice criteria. (shrink)

In most cultures, extramarital sex is highly restricted for women. In most of those cultures, men transfer wealth to their own sons. In some cultures extramarital sex is not highly restricted for women, and in most of those cultures, men transfer wealth to their sisters' sons. Inheritance to sisters' sons ensures a man's biological relatedness to his heirs, and matrilineal inheritance has been posited as a male accommodation to cuckoldry—a paternity strategy—at least since the 15th century. However, longitudinal analysis of (...) the cumulative effect of female extramarital sex indicates that matrilineal inheritance is most advantageous for women and would be more accurately considered a grandmaternity strategy. That is, if the probability that men's putative children are their biological children is less than 1, the probabilistic degree of relatedness between a female and her matrilineal heirs is higher than her corresponding relatedness to her patrilineal heirs. The same holds true for men only if ρ is very low. The upshot is that for moderate levels of female extramarital sex, matrilineal inheritance, relative to patrilineal inheritance, is highly advantageous for women and disadvantageous for men. Consideration of female variance in reproductive success beyond the first generation, and of a man's network of obligation to the inclusive fitness of his relatives, suggests that although the establishment of matrilineal inheritance may require extremely high levels of female extramarital sex, once established, it is likely to be maintained at levels of ρ that reasonably characterize many societies in the ethnographic record. New analysis of previously published data shows a strong association between matrilineal inheritance and moderate to low probability of paternity, and an even stronger relationship between patrilineal inheritance and high probability of paternity. (shrink)

Chagnon’s analysis of a well-known axe fight in the Yanomamö village of Mishimishiböwei-teri (Chagnon and Bugos 1979) is among the earliest empirical tests of kin selection theory for explaining cooperation in humans. Kin selection theory describes how cooperation can be organized around genetic kinship and is a fundamental tool for understanding cooperation within family groups. Previous analysis on groups of cooperative Lamaleran whale hunters suggests that the role of genetic kinship as a principle for organizing cooperative human groups could be (...) less important in certain cases than previously thought (Alvard Human Nature 14:129–163, 2003b). Evidence that supports a strong role for genetic kinship—groups are found to be more related than expected by chance—may be spurious because of the correlation between social structure and genetic kinship. Reanalysis of Chagnon’s data using matrix regression techniques, however, confirms that genetic kinship was the primary organizing principle in the axe fight; affinal relations were also important, whereas lineage identity explained nothing. (shrink)

Matriliny has long been debated by anthropologists positing either its primitive or its puzzling nature. More recently, evolutionary anthropologists have attempted to recast matriliny as an adaptive solution to modern social and ecological environments, tying together much of what was known to be associated with matriliny. This paper briefly reviews the major anthropological currents in studies of matriliny and discusses the contribution of evolutionary anthropology to this body of literature. It discusses the utility of an evolutionary framework in the context (...) of the first independent test of Holden et al.’s 2003 model of matriliny as daughter-biased investment. It finds that historical daughter-biased transmission of land among the Mosuo is consistent with the model, whereas current income transmission is not. In both cases, resources had equivalent impacts on male and female reproduction, a result which predicts daughter-biased resource transmission given any nonzero level of paternity uncertainty. However, whereas land was transmitted traditionally to daughters, income today is invested in both sexes. Possible reasons for this discrepancy are discussed. (shrink)

The human ability to form large, coordinated groups is among our most impressive social adaptations. Larger groups facilitate synergistic economies of scale for cooperative breeding, such economic tasks as group hunting, and success in conflict with other groups. In many organisms, genetic relationships provide the structure for sociality to evolve via the process of kin selection, and this is the case, to a certain extent, for humans. But assortment by genetic affiliation is not the only mechanism that can bring people (...) together. Affinity based on symbolically mediated and socially constructed identity, or cultural kinship, structures much of human ultrasociality. This paper examines how genetic kinship and two kinds of cultural kinship—affinal kinship and descent—structure the network of cooperating whale hunters in the village of Lamalera, Indonesia. Social network analyses show that each mechanism of assortment produces characteristic networks of different sizes, each more or less conducive to the task of hunting whales. Assortment via close genetic kin relationships (r = 0.5) produces a smaller, denser network. Assortment via less-close kin relations (r = 0.125) produces a larger but less dense network. Affinal networks are small and diffuse; lineage networks are larger, discrete, and very dense. The roles that genetic and cultural kinship play for structuring human sociality is discussed in the context of these results. (shrink)